Mahabharata: Volume 8 (39 page)

‘Yudhishthira asked, “Tell me about what is auspicious, brings great happiness, is without violence and is revered by the worlds. What can bring dharma and happiness and also lead to happiness for those like me?”

‘Bhishma replied, “O lord! Those four ashramas have been laid down for brahmanas. O supreme among the Bharata lineage! The other three varnas also follow them. O king! There are many tasks that have been indicated for kings who wish to attain heaven. But what has been indicated in the sacred texts is not a mere list of examples. It is recommended that all kshatriyas should follow this. A brahmana who follows the conduct of kshatriyas, vaishyas or shudras is regarded as evil in intelligence and censured in this world. He goes to hell in the next world. O Pandava! People give a brahmana who is engaged in wrong tasks names identified with slaves, dogs, wolves and animals. A brahmana who is engaged in the six tasks, follows all the dharmas in the four ashramas, is controlled and has cleansed his soul, is pure and engaged in austerities and is without desire—is spoken of as having obtained the eternal worlds. Whatever tasks a person performs, in whatever form and in whichever place, the qualities that he obtains are exactly proportionate to that. O Indra among kings! You should know that the prosperity associated with studying is reckoned to be greater than that obtained through agriculture, trade and animal husbandry. Destiny is driven by time. Everything is determined by
the progress of destiny. Under its subjugation, superior, middling and inferior tasks are performed. Some earlier beneficial deeds come to an end.
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In every direction in the world, it is the brahman who is always engaged in its work.”’

‘Bhisma said, “A brahmana’s supreme tasks are to draw the bowstring, the destruction of enemies, agriculture, trade, animal husbandry and tending to others. But he must never do these for reasons of artha.
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As long as he is in garhasthya, a brahmana must perform the six tasks. When these tasks have been accomplished, a brahmana’s residence in the forest is applauded. However, he must avoid serving a king, wealth obtained through agriculture, sustaining himself through trade, deceit, intercourse with unchaste women and usury. O king! A wicked brahmana of evil conduct who deviates from dharma becomes a shudra. Becoming the husband of a shudra woman, being slanderous and treacherous, becoming a dancer and becoming a servant in a village are wicked acts. O king! Whether he meditates and studies the Vedas or not, he is equal to a shudra and a slave and should be seated with them at the time of eating. O king! All of them are equal to shudras and should be avoided in all duties that are for the gods. They are like barbarians who are cruel in their conduct and deserve no honour. By abandoning their own dharma, they cause injury to their own selves. O king! Giving them oblations meant for the gods and the ancestors is tantamount to not giving these at all. O king! Dharma has thus been recommended for brahmanas as well as self-control, purity and truthfulness. O king! In earlier times, Brahma decreed that all the ashramas were recommended for brahmanas. One who
is self-controlled, drinks soma, is noble in conduct, is compassionate, tolerates everything, is without desires and upright, and is mild, non-violent and forgiving is a brahmana. One who performs wicked deeds is not that. O king! All those in the world who desire dharma resort to shudras, vaishyas and princes. O son of Pandu! Therefore, Vishnu is not affectionate towards those who do not follow the dharma of their jati and varna. In such a world, there will not be the four varnas among all the people, or talk about the Vedas, or all the different sacrifices, or all the rites amongst people and no one will follow the ashramas.

‘“O Pandava! If the three varnas
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wish to follow the ashramas and act according to what should be done in those ashramas, listen to the dharma that they must follow. O lord of the earth! A shudra must perform acts of servitude, have offspring and follow the instructions of the king. All the ashramas are recommended for him. However, even if he has a little bit of life left or follows
dashadharma
, he must not give up desire.
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O Indra among kings! For one who follows this kind of dharma, subsistence through begging is not talked about. Nor is it for a vaishya or a prince. A vaishya may have completed all the appointed tasks and may have attained an advanced age. He may have laboured hard. In that case, with the permission of the king, he may pass through the circle of ashramas.
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O unblemished one! O supreme among eloquent ones! O Pandava! O bull among kshatriyas! There may be a kshatriya who has studied the Vedas, ruled in accordance with the policy for kings, produced offspring and performed similar deeds, drunk soma, protected all the subjects in accordance with dharma, performed royal sacrifices, horse sacrifices
and other recommended sacrifices, got brahmanas to recite the texts and given them dakshina, obtained victory in battle, whether few or many, and established his son (or someone else from a different lineage who is permitted) in the kingdom, to rule over the subjects, worshipped the ancestors properly in accordance with the sacrifices recommended for ancestors, worshipped the gods with sacrifices and made efforts to honour the rishis with the Vedas. When his death is near, he may wish to enter the next ashrama. O king! Having been passed through the ashramas in due order, he may obtain success. O Indra among kings! Having gone beyond the dharma of a householder, he may become a rajarshi and adopt a life of begging, wandering around as long as he wishes to live. O bull among the Bharata lineage! O tiger among kings! For these three, dwelling in this fourth ashrama is not said to an essential task.
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‘“Among men, the best dharma to be observed is that followed by kshatriyas. All the dharma and the minor bits of dharma for the other three
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follow from the dharma of kings. I have heard this in the Vedas. O king! Just as all footprints are lost in that of an elephant, it is said that all the tasks dissolve in this.
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Listen. All the dharmas can be seen to be based on rajadharma. Men who know about dharma say every other kind of dharma offers little refuge and few fruits. The noble ones say that the dharma of kshatriyas is the great refuge and has many beneficial forms. There is no other. Of all the dharmas, rajadharma is the most important and it protects all the other dharmas. O king! Every kind of renunciation is there in rajadharma and renunciation is said to be ancient and the foremost kind of dharma. If dandaniti is destroyed, the three
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will be submerged and all the dharmas will be resisted. If kshatriyas abandon the ancient rajadharma, all the dharma of the ashramas will disappear. All kinds of renunciation are seen in rajadharma. All kinds of diksha are said to be in rajadharma. All kinds of yoga are said to
be in rajadharma. All the worlds are based on rajadharma. Beings are naturally slaughtered. This causes affliction to those who resort to dharma.
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In that way, if dharma is delinked from rajadharma, one’s own dharma will not be followed in any situation.”’

‘Bhishma said, “O Pandava! The dharma of the four ashramas, the dharma of tribes
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and that of the rulers of the worlds are based on the dharma of kshatriyas. O supreme among the Bharata lineage! All the other dharmas are also in that of kshatriyas. In this world of the living, those who have no desires also base themselves on the dharma of kshatriyas. The eternal sacred texts say that the dharma of those who dwell in the different ashramas have many forms and parts. It is as if there are many gates and it is also not obvious. There are people who profess to speak auspicious words, as if they are certain. However, there are others who do not believe in the certainty of dharma and give instances to the contrary. They say that everything that is for the welfare of the worlds is established in the dharma of kshatriyas. It directly leads to repeated happiness and can be directly experienced by a person. O Yudhishthira! The dharma of brahmanas who have withdrawn from the ashramas,
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and that of the other three varnas, has been recounted in the ancient and sacred texts. In this world, there is no other good conduct that is equal to rajadharma. O Indra among kings! I told you earlier how, in ancient times, many brave kings went to the immensely energetic Vishnu, the god who is the lord of all beings, the lord Narayana. They wanted to know about dandaniti. Before this, in their own respective ashramas, they had performed tasks and thought these
to be equal. The kings had followed the words that set out instances as benchmarks and stood around.
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The gods were the Sadhyas, the Vasus, the Ashvins, the Rudras, the Vishvas,
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large numbers of Maruts and the Siddhas. They were the first gods, created in ancient times, and they were established in the dharma of kshatriyas. I will now state what determines dharma and artha. In earlier times, the danavas created dishonour and reduced everything to one.
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O Indra among kings! At that time, there was a valiant king named Mandhata. In ancient times, that lord of the earth performed a sacrifice. He wished to see the god Narayana, without an origin, without a middle and without an end. O tiger among kings! In that sacrifice, King Mandhata placed the two feet of the great-souled Parameshthi
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Vishnu on his own head. Vishnu adoped the form of Vasava and showed himself and surrounded by kings, he
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worshipped that lord. O immensely radiant one! A great conversation then took place between that large mass of kings and the great-souled one,
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about the nature of Vishnu.

‘“Indra asked, ‘O foremost among those who uphold dharma! Why do you wish to see the one who cannot be measured? Narayana is the ancient and first god. His maya is infinite. His spirit and valour are unlimited. The universe is his form. I am incapable of seeing that god in person. Not even Brahma can. O king! I will grant you whatever other desire exists in your heart. After all, you are a king among mortals. You are based in truth and follow supreme dharma. You have conquered your senses. You are firm in your valour and are engaged in bringing pleasure to the gods. You possess intelligence, devotion and supreme faith. That is the reason I will grant you whatever boon you desire.’

‘“Mandhata replied, ‘I bow my head down before you. But there is no doubt that I wish to see the illustrious one, the first among the
gods. Desiring dharma, I will give up all objects of pleasure and go to the forest. I will follow that virtuous path, practised by the worlds. The dharma of kshatriyas is extensive. Established in that, I have obtained immeasurable worlds and my own fame. However, there is a dharma that the first among gods is engaged in. That is foremost in the worlds and I do not know how to follow it.’

‘“Indra said, ‘If you did not possess soldiers, you would have followed supreme adharma. However, if you are not distracted, you will attain the supreme objective. The first god was engaged in the dharma of kshatriyas. It was only later that he resorted to other forms of dharma. The others were created later and have limits. However, the dharma of kshatriyas is special. It is extremely well established and is without limits. All the other dharmas are immersed in this dharma. That is the reason this dharma is said to be the best. In ancient times, Vishnu used the dharma of kshatriyas to crush the enemy
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and protect all the gods and the infinitely energetic rishis. The illustrious, immeasurable and prosperous one slew those enemies first. Had he not done that, there would have been no brahmanas, no original creator of the worlds,
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no virtuous dharma and no original dharma. If, in the past, that foremost among gods had not conquered this entire earth, the four varnas and the dharma of the four ashramas would all have ceased to exist, because the brahman would have been destroyed. The hundreds of flows of eternal dharma were seen to be created from the dharma of kshatriyas. The original dharma flows from one yuga to another yuga. However, the dharma of kshatriyas is said to be the foremost in the worlds. Giving up one’s one self,
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compassion towards all beings, knowledge of the worlds, saving, protecting, rescuing the wretched and the distressed—these are to be found in the dharma of kshatriyas, as practised by kings. Those who do not honour, driven by desire and anger, are frightened of the king and do not perform wicked deeds. There are others who are virtuous and follow all forms of dharma. They are righteous in
conduct and follow virtuous dharma.
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There is no doubt that as all the beings roam around in this world, the king must follow dharma, observe the signs and protect them like sons. The eternal dharma of kshatriyas is supreme among all forms of dharma and is foremost in the worlds. It is the eternal akshara, it extends up to the akshara.
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It faces every direction.’”’

‘“Indra said, ‘It is energetic in this way and all the dharmas are secured by it. The dharma of kshatriyas is best among all kinds of dharma. In this world, it must be observed by those like you, who are broad and are like lions. Otherwise, the subjects may be destroyed. The king who is engaged in the yoga of samskara
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must know that the foremost components of royal dharma are improvement of the earth,
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not living by alms, protecting the subjects, compassion towards all beings and giving up one’s life in battle. The sages say that renunciation is the best and a person who gives up his body is the foremost among all. In rajadharma, everything is always being given up. It is evident how the kings gave it up.
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It is said that a kshatriya always observes dharma through a lot of learning, serving the seniors, slaying the enemy and brahmacharya. One who desires dharma follows that single ashrama.
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In conduct towards ordinary people, he must make endeavours to discard his own likes and dislikes.
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He must establish and protect the four varnas and engage them in their tasks and rituals. It is said that out of all endeavours and ashramas, the dharma of kshatriyas is the best, because all the dharmas result from it. If all the varnas are not engaged in their own dharmas, one cannot say that dharma is being followed. Men who are cruel and are always engaged in the destruction of their prosperity are said to be like animals.
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Because the dharma of kshatriyas advances from greed for riches to policy, it is said to be the best of ashramas. The three kinds of learning
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are said to the objective for brahmanas and this is said to be the ashrama for brahmanas. This is said to be the foremost task for brahmanas. One who acts contrary to this should be killed with a weapon, like a shudra. O king! A brahmana must follow the dharma of the four ashramas and the dharma of the Vedas. Know that there is nothing else for him. If he acts contrary to this, no livelihood has been planned for him. Dharma is evident in one’s tasks and without this, he
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is like a dog. If a brahmana bases himself in perverse deeds, he does not deserve respect. The learned say that someone who is not engaged in his own tasks is not to be trusted. This is the dharma of all the varnas and it is uplifted through the valour in the dharma of kshatriyas. Therefore, rajadharma is the foremost and no other. I think that this dharma of valiant ones is foremost in its enterprise.’

‘“Mandhata asked, ‘What dharma should be followed by Yavanas, Kiratas, Gandharas, Chinas, Shabaras, Barbaras, Shakas, Tusharas, Kahvas, Pahlavas, Andhras, Madrakas, Odras, Pulindas, Ramathas, Kachas, all the mlecchas, those who are a mix of brahmanas and kshatriyas, vaishyas and men who are shudras, when they reside within the kingdom? How can those like me establish all those who earn a living by being bandits? O illustrious one! I
wish to hear all this. Tell me. O lord of the gods! You are a friend to us kshatriyas.’

‘“Indra replied, ‘All those who are bandits must serve their mothers and fathers. They must serve their teachers and seniors and all those who live in hermitages. All those who are bandits have a duty to serve the king. Their dharma is said to be the rites of dharma laid down in the Vedas. They must perform sacrifices for the ancestors and, at the right time, must dig wells, create places for drinking water and shelters for sleeping, and donate to brahmanas. Non-violence, truthfulness, lack of anger, living off and protecting what has been inherited, sustaining wives and children, purity and lack of enmity are also recommended. Those who desire prosperity must grant dakshina at all the sacrifices. For all those who are bandits, it is a duty to observe extremely expensive pakayajnas. O unblemished one! These and other techniques were laid down in ancient times. O king! These are the tasks and duties for all the people.’

‘“Mandhata said, ‘In the world of men, it is seen that bandits exist among all the varnas. Though they disguise themselves, they are present in all the four ashramas.’

‘“Indra replied, ‘O king! When dandaniti is destroyed and rajadharma is neglected, kingship is demeaned and all the beings are confounded. There will be innumerable mendicants of different types. When this krita yuga is over, alternative kinds of ashramas will be thought of. They will pay no heed to the foremost objective and the ancient dharma. Overcome by desire and anger, they will follow perverse paths. When great-souled ones use dandaniti, wickedness is restrained and the supreme and eternal dharma is established and made to circulate. The king is said to be the supreme preceptor of the world. If a person disrespects him, his donations, oblations and funeral rites never yield any fruits. The eternal king of men originated with the gods. Even the gods exhibit a lot of reverence towards a king who desires dharma. The illustrious Prajapati created everything in the universe. He desired that kshatriyas should follow the dharma of commencement and restraint.
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I revere and worship the established
kshatriya who remembers that objective and uses his intelligence to encourage dharma.’”

‘Bhishma said, “Surrounded by large numbers of the Maruts, the illustrious lord spoke in this way. He then went to his own undecaying and supreme state and residence, that of Vishnu.
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O unblemished one! In this way, dharma was observed and followed well in ancient times. How can anyone who possesses great learning disrespect kshatriyas? There are those who have engaged and those who have withdrawn.
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Internally, they face destruction, like those without eyes on a road.
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In the beginning, a wheel was established and in the beginning, they followed it. O tiger among men! O unblemished one! I have told you about that conduct.”’